They had money to last them a few months and a Fiat to take them where they were going, but above all they were equipped with the certainty that by hook or by crook they would reach their destination, and that there would be unanticipated adventures, curious companionship, and sudden illumination along the way. They were not disappointed, and neither will be readers of this luminous travel book fashioned from Bouvier's journals. The two friends support themselves by writing and painting in Istanbul; are spellbound by the brilliance of winter in Tabriz; take a side trip to rebellious Kurdistan; and find ever more ingenious ways to keep their increasingly battered vehicle on the road as they head to Afghanistan. Along the way, they spend wild nights listening to Gypsy musicians, trading poetry with tramps, and entertaining their companions with song and an accordion.A journey through a region of Asia that has since fallen prey to violence, The Way of the World is also a journey toward the self. "You think you are making a trip," says Bouvier, "but soon it is making you—or unmaking you."

    I had the urge to poison a monk.' Along the way, it touches on bad books, ideal readers, historical form, and the metaphysics of the detective story.

    From the 1930s through the present day, his writings have been shaping the international literary consciousness. The Space of Literature, first published in France in 1955, is central to the development of Blanchot's thought. In it he reflects on literature and the unique demand it makes upon our attention. Thus he explores the process of reading as well as the nature of artistic creativity, all the while considering the relation of the literary work to time, to history, and to death. This book consists not so much in the application of a critical method or the demonstration of a theory of literature as in a patiently deliberate meditation upon the literary experience, informed most notably by studies of Mallarmé, Kafka, Rilke, and Hölderlin. Blanchot's discussions of those writers are among the finest in any language.

    In a philosophical approach to color, William Gass explores man's perception of the color blue as well as its common erotic, symbolic, and emotional associations.

    Filled with slang and obscenities and written in raw, colloquial language, Journey to the End of the Night is a literary symphony of violence, cruelty and obscene nihilism. This book shocked most critics when it was first published in France in 1932, but quickly became a success with the reading public in Europe, and later in America where it was first published by New Directions in 1952. The story of the improbable yet convincingly described travels of the petit-bourgeois (and largely autobiographical) antihero, Bardamu, from the trenches of World War I, to the African jungle, to New York and Detroit, and finally to life as a failed doctor in Paris, takes the readers by the scruff and hurtles them toward the novel's inevitable, sad conclusion.

    Nietzsche's basic claim is that Christianity is a poisoner of western culture and perversion of the words of and practice of Jesus. Throughout the text, Nietzsche is very critical of institutionalized religion and its priest class, from which he himself was descended. The majority of the book is a systematic attack upon the interpretations of Christ's words by St. Paul and those who followed him. Nietzsche claimed in the Foreword to have written the book for a very limited readership. In order to understand the book, he asserted that the reader "... must be honest in intellectual matters to the point of hardness to so much as endure my seriousness, my passion." The reader should be above politics and nationalism. Also, the usefulness or harmfulness of truth should not be a concern. Characteristics such as "Strength which prefers questions for which no one today is sufficiently daring; courage for the forbidden" are also needed. He disdained all other readers.

    Discussing everything from the leveling of the Twin Towers to the death of the sole survivor of that extraordinary match between British and German soldiers in 1915, one of South America’s greatest commentators issues forth on robotic soccer in Japan, the mass-production of the game as a sign of the decline of civilization, the amazing success of Senegal and Turkey, and how Nike beat Adidas.

    John Waggoner's superb translation of and commentary on Joly's Dialogue--the first faithful translation in English--seeks not only to update the sordid legacy of the Protocols but to redeem Joly's original work for serious study in its own right, rather than through the lens of antisemitism. Waggoner's work vindicates a man who was neither an antisemite nor a supporter of the kind of tyrannical politics the Protocols subsequently served and presents Maurice Joly, once much maligned and too long ignored, as one of the nineteenth century's foremost political thinkers.

    In Bakhtin's view, the spirit of laughter and irreverence prevailing at carnival time is the dominant quality of Rabelais's art. The work of both Rabelais and Bakhtin springs from an age of revolution, and each reflects a particularly open sense of the literary text. For both, carnival, with its emphasis on the earthly and the grotesque, signified the symbolic destruction of authority and official culture and the assertion of popular renewal. Bakhtin evokes carnival as a special, creative life form, with its own space and time.Written in the Soviet Union in the 1930s at the height of the Stalin era but published there for the first time only in 1965, Bakhtin's book is both a major contribution to the poetics of the novel and a subtle condemnation of the degeneration of the Russian revolution into Stalinist orthodoxy. One of the essential texts of a theorist who is rapidly becoming a major reference in contemporary thought, Rabelais and His World is essential reading for anyone interested in problems of language and text and in cultural interpretation.

    A rhinoceros suddely apears in a small town, tramping through its peaceful streets. Soon there are two, then three, until the "movement" is universal: a transformation of average citizens into beasts, as they learn to "move with the times." Finally, only one man remains. "I'm the last man left, and I'm staying that way until the end. I'm not capitulating!" Rhinoceros is a commentary on the absurdity of the human condition made tolerable only by self-delusion. It shows us the struggle of the individual to maintain integrity and identity alone in a world where all others have succumbed to the "beauty" of brute force, natural energy and mindlessness.

    The author’s final work, presented in a one-volume edition, is a rich, challenging analysis of man’s mental activity, considered in terms of thinking, willing, and judging.

    Peter is his orphaned nephew—a spoiled brat. Julie is in an insane asylum. Thompson is a hired gunman with a serious ulcer. Michel hires Julie to look after Peter. And he hires Thompson to kill them. Julie and Peter escape. Thompson pursues. Bullets fly. Bodies accumulate.The craziness is just getting started.Like Jean-Patrick Manchette’s celebrated Fatale, The Mad and the Bad is a clear-eyed, cold-blooded, pitch-perfect work of creative destruction.

    Barrett speaks eloquently and directly to concerns of the 1990s: a period when the irrational and the absurd are no better integrated than before and when humankind is in even greater danger of destroying its existence without ever understanding the meaning of its existence.Irrational Man begins by discussing the roots of existentialism in the art and thinking of Augustine, Aquinas, Pascal, Baudelaire, Blake, Dostoevski, Tolstoy, Hemingway, Picasso, Joyce, and Beckett. The heart of the book explains the views of the foremost existentialists--Kierkegaard, Nietzsche, Heidegger, and Sartre. The result is a marvelously lucid definition of existentialism and a brilliant interpretation of its impact.

    Soon it was gone, only to be succeeded by another. And another. Strange, Karinthy thought, it had been years since Budapest had streetcars. Only then did he realize he was suffering from an auditory hallucination of extraordinary intensity. What in fact Karinthy was suffering from was a brain tumor, not cancerous but hardly benign, though it was only much later—after spells of giddiness, fainting fits, friends remarking that his handwriting had altered, and books going blank before his eyes—that he consulted a doctor and embarked on a series of examinations that would lead to brain surgery. Karinthy’s description of his descent into illness and his observations of his symptoms, thoughts, and feelings, as well as of his friends’ and doctors’ varied responses to his predicament, are exact and engrossing and entirely free of self-pity. A Journey Round My Skull is not only an extraordinary piece of medical testimony, but a powerful work of literature—one that dances brilliantly on the edge of extinction.

    On his travels he ponders Thoreau's eager seclusion in Walden Woods; the reason Rimbaud walked in a fury, while Nerval rambled to cure his melancholy. He shows us how Rousseau walked in order to think, while Nietzsche wandered the mountainside to write. In contrast, Kant marched through his hometown every day, exactly at the same hour, to escape the compulsion of thought. Brilliant and erudite, A Philosophy of Walking is an entertaining and insightful manifesto for putting one foot in front of the other.